This text-based class on Likkutei Sichos vol. 9 Parshas Ki Savo, explains why Jews were not obligated to perform the mitzvah of Bikurim (bringing the first ripe fruits to the Kohen in Jerusalem) till the entire land was conquered and settled by the entire nation.

It moves on to explain the difference between the two giants in Jewish history who share the birthday of 18 Elul: the Baal Shem Tov's school of Chassidic thought vs. the Alter Rebbe's school of Chabad thought.

In a text-based class, Likkutei Sichos Ki Seitzei, explores the deeper dimension of the laws of Kilayim, breeding two animals and plants, and joining wool and linen. 

This class, in Likkutei Sichos vol. 34 Shoftim, was given in Evergreen Estates, in the summer of 2014-5774. It explores the Halachik distinction between one's body and one's money. Why is it that I can obligate myself to pay money based on my admission, but not to receive a bodily punishment based on my confession? Why is it that we have to make a blessing before we eat, but not before we receive money? When does G-d maintain His ownership over the universe, and when does He “transfer” it to man?

This lecutre was presented to women in Woodridge, NY, on August 4, 2015 (19 Av, 5775), arranged by Torah Projects of Agudath Israel of America.

Why does the donkey hold such prominence in the story of Bilam and in Jewish history? Bilam’s donkey was apparently created on the first Friday of history. Then, we are taught that Moshe used the same donkey once used by Avraham. And that Moshiach will come riding on that same donkey! Moshiach's donkey has a long, prestigious history. But why is it the donkey that features so prominently? What is the symbolism?

Time and again, the donkey makes its appearance through the generations, surfacing at key junctures of the messianic process. Each time we see it fulfilling the same function, but in a slightly different manner -- reflecting the changes our world undergoes as it develops toward its ultimate state of perfection.

This class on Parshas Balak, presented in Mayan Yisroel Flatbush, presents different interpretations to the poetic words of Bilam "How lovely are your tents, O Jacob! Your Dwellings, Israelz!"

Why was Bilam in awe of the Jewish Tents? Because of four things he observed: 1) Boundaries. 2) Individuality. 3) Power of a small gesture. 4) The struggling Jew.

When the Daughters of Tzelafchad come to Moshe and ask for their inheritance, it says that Moshe forgot the halacha. Rashi explains that there were two reasons for this 1) He forgot. 2) Hashem wanted that the halacha should come through the Daughters of Tzelofchod. The Rebbe has 5 questions on this Rashi.

A)  his isn’t the first time that moshe forgot a halach, all the other times we assume Moshe wasn’t taught yet. Why here do we have to say he knew it and then forgot it?

B)  Here is the only place that Rashi brings down the reason why Moshe wasn’t taught the halacha yet (he wanted that the halacha should come through the Daughters of Tzelafchad)?

C)   Why does Rashi feel the need to quote the words “Es Mishpotom”  

D)   By the story of Pesach Sheini we only bring the second answer in Rashi, why here does Rashi feel the need to bring both?

E)   Why does Rashi feel that one of the answers isn’t good enough to answer this question why the need for both answers?

This text based class explores the nature of circumstances surrounding this event. This clarifies the reasoning behind this story.

This text-based class on Likkutei Sichos vol. 18 Balak, explains an enigmatic story in the Talmud. Zimri comes to Moshe demanding permission to marry a Midianite princess, Kozbi. “If you say it is prohibited, who allowed you to marry the daughter of Yisro?!” Zimri challenges Moshe, who also married a woman from Midian.

But this does not seem to make sense. Moshe married his wife before the Torah was given! What was Zimri thinking? And why did no one answer his challenge?

As it turns out, his question may have been deeper than we would imagine on the surface.

The class finally teaches us how to distinguish between questions that require answers vs. questions that we ought not to answer, not because we don’t have answers, but because they are not real questions, only excuses.

Live Lecture at Tzemach Tzedek in Monsey for Gimmel Tammuz 5775, on Sunday June 21, 2015.